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An exploration of how Palestinian music—from village songs to urban broadcasts—adapted to political upheaval, colonial pressure, and diaspora life, serving as both a cultural anchor and a vehicle for regional identity during the mid-twentieth century.

Palestinian music has long been embedded in everyday life, shaping and reflecting social, cultural, and political identities. It has served as a means of storytelling and news-sharing, a part of ritual and community life, and a connection to the broader musical traditions of the Near East. As displacement scattered Palestinians across Lebanon, Syria, Jordan, and beyond, musicians carried folk and urban musical traditions into new political and cultural contexts, blending them with various modernities and transforming the process of music-making. In the decades that followed, music and dance were increasingly folklorized and mobilized as symbols of Palestinian identity.

Palestinian Music traces these transformations from the British Mandate through the rise of the Palestine Liberation Organization in the 1970s. Drawing on rare recordings, oral histories, archival materials, and original musical transcriptions, ethnomusicologist Issa Boulos examines two dozen artists across five countries and follows the composers, producers, and performers whose innovations helped shape the musical scene of the entire region. Palestinian music emerges as a dynamic medium through which Palestinians continually negotiated identity, solidarity, and hope—balancing preservation and innovation, rootedness and displacement.

Unraveling the hidden influence of the paranormal on science, literature, and belief
 

Telepathy, clairvoyance, precognition, and telekinesis: these attributes of the paranormal mind are widely dismissed as nonsense, but what can an exploration of such pseudoscientific phenomena tell us about accepted scientific and cultural thought? In Parascientific Revolutions, Derek Lee traces the evolution of psi epistemologies across the twentieth and twenty-first centuries to uncover how these ideas have migrated into scientific fields such as quantum physics and neurology, as well as diverse literary genres including science fiction, ethnic literature, and even government training manuals.

Lee introduces the groundbreaking concept of “parascience,” a dynamic cultural space where ideas rejected by the scientific establishment blend with alternative strains of literary, mythic, and philosophical thought to regenerate and return to mainstream discourse. From early modernist works by James Joyce to postwar speculative fiction by Philip K. Dick to ethnofuturist narratives by Ruth Ozeki, Parascientific Revolutions demonstrates how cultural and intellectual currents reshape paranormal ideas over time. Examining psychic surveillance programs like Project Stargate and bizarre particles of extrasensory perception such as the psitron, Lee illustrates the ways paranormal concepts persist and evolve to influence culture.

Presenting pseudoscience as an inevitable by-product of the scientific process, Parascientific Revolutions offers fresh insight into how the paranormal mind continually challenges our understanding of knowledge and belief. It invites readers to reconsider the boundaries between science and the unknown, revealing a world where speculative thought and empirical investigation are deeply intertwined.

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How wheat growing, milling, and baking shaped the people and culture of North Texas.

In the national imaginary, America’s amber fields of grain lie in the country’s center, but for more than a century, they also grew across one pocket of the South: North Texas. From the 1840s to the 1970s, the state's agriculture, dominated in lore by cotton in the east and livestock in the open range, was heavily invested in the cultivation, processing, sale, and consumption of wheat. Recalling a forgotten history, Rebecca Sharpless shows how the rhythms of the wheat harvest—and the evolution of the milling, distribution, and baking industries—governed daily life in what is now known as the Dallas–Fort Worth Metroplex.

In the 1840s, Anglo settlers discovered that grain flourished in North Texas and quickly built an economy that included wheat in fields, mills, and kitchens. After the Civil War, hand labor gave way to mechanization, greatly increasing production. Commercial bakeries churned out novel confections, and big cities were built on the bounty of the countryside. In the second half of the twentieth century, as production moved northward, industrial milling and baking declined, but home baking boomed, flour advertising supported regional music, and wheat fortunes financed the region’s cultural life. Sharpless covers 150 years of wheat’s very human history and shows how the labor that cultivated it, the sustenance it provided, and the prosperity it generated left an indelible mark on the people and institutions of Texas.

In Peruvian Street Lives, Seligmann argues that the sometimes invisible and informal economic, social, and political networks market women establish may appear disorderly and chaotic, but in fact often keep dysfunctional economies and corrupt bureaucracies from utterly destroying the ability of citizens to survive from day to day. Seligmann asks why the constructive efforts of market women to make a living provoke such negative social perceptions from some members of Peruvian society, who see them as symbols and actual catalysts of social disorder. At the same time, Seligmann shows how market women eke out a living, combat discrimination, and transgress racial and gender ideologies within the rich and expressive cultural traditions they have developed.

This book offers and opinionated analysis of today’s polemics surrounding the topic of education and society. Aronowitz and Giroux present a conceptual framework for charting the future directions educational theory and practice might take and continue the debate begun in their previous book, Education Under Siege, which was named one of the most significant books in education by the American Educational Studies Association in 1986.

In recent decades, Chicana/o literary and cultural productions have dramatically shifted from a nationalist movement that emphasized unity to one that openly celebrates diverse experiences. Charting this transformation, Postnationalism in Chicana/o Literature and Culture looks to the late 1970s, during a resurgence of global culture, as a crucial turning point whose reverberations in twenty-first-century late capitalism have been profound.

Arguing for a postnationalism that documents the radical politics and aesthetic processes of the past while embracing contemporary cultural and sociopolitical expressions among Chicana/o peoples, Hernández links the multiple forces at play in these interactions. Reconfiguring text-based analysis, she looks at the comparative development of movements within women's rights and LGBTQI activist circles. Incorporating economic influences, this unique trajectory leads to a new conception of border studies as well, rethinking the effects of a restructured masculinity as a symbol of national cultural transformation. Ultimately positing that globalization has enhanced the emergence of new Chicana/o identities, Hernández cultivates important new understandings of borderlands identities and postnationalism itself.

Profile of Man and Culture in Mexico, originally written in 1934, is addressed to the author’s compatriots, but it speaks to people, wherever they are, who are interested in enriching their own lives and in elevating the cultural level of their countries. And it speaks with a peculiar timeliness to citizens of the United States who would understand their neighbors to the south.

Samuel Ramos’s avowed purpose is to assist in the spiritual reform of Mexico by developing a theory that might explain the real character of Mexican culture. His approach is not flattering to his fellow citizens. After an analysis of the historical forces that have molded the national psychology, Ramos concludes that the Mexican sense of inferiority is the basis for most of the Mexican’s spiritual troubles and for the shortcomings of the Mexican culture.

Ramos subscribes to neither of the two major opposing schools of thought as to what norms should direct the development of Mexican culture. He agrees neither with the nationalists, who urge a deliberate search for originality and isolation from universal culture, nor with the “Europeanizers,” who advocate abandonment of the life around them and a withdrawal into the modes of foreign cultures. Ramos thinks that Mexico’s hope lies in a respect for the good in native elements and a careful selection of those foreign elements that are appropriate to Mexican life. Such a sensible choice of foreign elements will result not in imitation, but in assimilation. Combined with the nurturing of desirable native elements, it will result in an independent cultural unit, “a new branch grafted onto world culture.”

Ramos finds in Mexico no lack of intelligence or vitality: “It needs only to learn.” And he believes that the future is Mexico’s, that favorable destinies await a Mexico striving for the elevation of humanity, for the betterment of life, for the development of all the national capacities.

In his quest to understand and describe the behavior of the Mexican, the distinguished Mexican psychologist R. Díaz-Guerrero combines a strong theoretical interest in the relationship of culture to personality with a pragmatic concern for methodology. This collection of essays is rooted both in studies of Mexican psychology as an independent phenomenon and in cross-cultural comparisons of Mexicans, Mexican-Americans, and Anglo-Americans.

Dr. Díaz-Guerrero discusses Mexican attitudes toward sex roles and the family, motivations of the Mexican worker, and other topics. He compares Mexican and American concepts of respect and analyzes the relation between neurosis and the Mexican family structure. He attempts to determine the degree of mental, personal, and social health of urban Mexicans. The importance of basic sociocultural premises, such as "The mother is the dearest person in existence," and "The stricter the parents are, the better the children turn out," is explored. In one essay, Díaz-Guerrero notes the differences in typical reactions to stress in Mexico and the United States, concluding that the American pattern involves active response to stress, whereas the Mexican response tends to be more passive.

Psychology of the Mexican deals with a variety of historical, psychological, biological, social, economic, and anthropological variables, attempting to treat them in a scientific way through the use of carefully constructed questionnaires, with detailed statistical analyses of the results. On the basis of data obtained in this way, the author formulates broad conceptual schemes with immediate application to the understanding of human behavior in real situations. He is particularly intrigued by the way the individual relates to the significant people in his environment. For the Mexican, he says, such interpersonal relationships are the most important part of life; in contrast to the American insistence on liberty and equality, Mexican culture emphasizes affiliation and love.